21 July 2009

Kebakaran di Tanah Rezab(kebun) Anjung Kristal

Assalamulaikum warga anjung kristal.

Kejadian kebakaran ini berlaku pada ahad 19 julai 2009 jam 6.00 petang.Ketika kejadian berlaku saya baru saja pulang ngeteh(minum petang)bersama keluarga.Pada mula saya sangkakan hanya aktiviti pembakaran sampah yg tidak merbahaya.Saya di kejutkan dengan panggilan telefon oleh jiran yg tinggal di 7/76 yg meminta saya mengemas barang2 kerana bimbang akan keselamatan...barulah saya sedar yg sebenarnya ia bukan asap sampah..lalu saya bergegas utk merakamkan pengalaman bersama sahabat2 yg bertungkus lumus memadam api yg sedang mengganas itu..selebihnya biarlah gambar menerangkan dengan lebih lanjut..wassalam

12 July 2009


Historical Legal Perspective
Dr. Wan Azhar bin Wan Ahmad,Fellow Kanan
17/03/2009 The Star

The Supreme Court's (SC) judgement in the case of Che Omar Che Soh v. PP (1988 - later referred to as Che Omar) is considered a landmark case concerning the interpretation of the status of Islam as enshrined in Article 3 of the Constitution of Malaysia.

At the time, the SC was the highest court in the country's judicial system. Certain figures from among academics, politicians and the legal fraternity have argued that this case laid to rest the question surrounding the law of the land, that is secular law. Any attempt to change this law is unconstitutional and therefore void. Article 3(1) proclaims that "Islam is the religion of the Federation; but other religions may be practiced in peace and harmony in any part of the Federation". Some people interpret this Article wide enough to mean that ‘Islam' encompasses all aspects of human life, while some others narrowly construe it to refer only to certain aspects.

The counsel for Che Omar sought to prove the first interpretation, arguing that

(i) since Islam does not provide any ‘qisas' or ‘hudud' punishment for the trafficking of dangerous drugs and firearms offences, and

(ii) that the Constitution is the supreme law of the land; therefore

(iii) a mandatory death sentence for those offences is against Islam, and therefore, unconstitutional and void.

The apex court then had to decide on the possible meaning relative to the term ‘Islam' in the said Article 3. If the meaning is confined only to acts related to rituals and ceremonies, then the argument does not hold any weight. But if ‘Islam' is an all-embracing reality and constitutes a comprehensive system of life beyond the ritualistic or ceremonial aspects, to include jurisprudence and moral standards, then the argument raised by the counsel had wide implications in the sense that every law has to be tested according to that yardstick.

To make it clear, any legal provision that runs counter to the abovementioned second interpretation, if deemed correct, such a provision must be considered unconstitutional and void. To put it in legal language, any law passed after Merdeka Day which is inconsistent with the Constitution shall, to the extent of the inconsistency, be void. In Che Omar, it was held that the term ‘Islam' in Article 3 meant such acts as relating to the ritual and ceremonial only. Salleh Abas L.P, leading the five-member bench observed that "If it had been otherwise, there would have been another provision in the Constitution which would have the effect that any law contrary to the injunction of Islam will be void.

Far from making such [a] provision, Article 162, on the other hand, purposely preserves the continuity of secular law prior to the Constitution."Not rejecting the fact that Islam is "a complete way of life covering all fields of human activities, ... private or public, legal, political, economic, social, cultural, moral or judicial", Salleh Abas however explained that this was not the meaning intended by the framers of the Constitution. The learned judge concluded that the real intention of these framers was this: Islamic law was to be understood in an isolated manner, confined just to the law of marriage, divorce and inheritance only. He put the responsibility of relegating the scope of Islam, i.e. Islamic law to the British colonialists following their rule of the land.I wish to disagree with his judgment. There was no sufficient evidence given by the learned judge to show that was truly and precisely the intention of those framers. Assuming that these legal experts knew the history of the country centuries prior to the coming of the British, they would not have said that the application of Islamic law was limited to personal and family matters only.

To collaborate the above, in the case of Ramah v. Laton (1926), the Court of Appeal, presided by two English judges, acknowledged and held that Islamic Law "is not foreign but local law, it is the law of the land". That statement would not have been made if the learned judges were ignorant of the history of this part of the world. The late Prof. Ahmad Ibrahim, a well known legal figure, argued for decades that Islamic law is the fundamental law of the country. R.J. Wilkinson, an English historian of this Malay archipelago stated that there can be no doubt that Muslim law would have become the law of Malaya had not British law stepped in to check it.

Another point of contention in the judgment of Che Omar was the term ‘secular law' in the Court's expression that "Article 162, on the other hand, purposely preserves the continuity of secular law prior to the Constitution. "If one goes through all seven subsections of Article 162, one will discover that the actual term used is ‘existing law', not ‘secular law'. In fact, the term ‘secular' is not mentioned even once in the Constitution. It does not appear anywhere in the document. The learned Salleh Abas, therefore, was obviously mistaken. The Article states, for example, that "... the existing law shall, ... , continue in force on and after Merdeka Day, ...". Now, what does this ‘existing law' mean? Islamic law was one of the existing laws practiced before, during and after Independence, even before, during and after the British rule.

Historical documents indicate that Islamic law was substantively applied in this country's legal system long before British occupation, and it has been applied not just for ritual and ceremonial purposes.The Terengganu Inscription dating back to the 13th century, and the Undang-undang Melaka in the 15th century, for example, provided provisions concerning punishments for the crimes of adultery, liquor consumption and theft. This reflects that Islamic law had gained firm legal footing for centuries. The judgement in the case of Ramah v Laton, the arguments presented by Ahmad Ibrahim, and the statement made by R.J. Wilkinson simply reaffirm this undeniable historical fact.It is amazing to learn that certain segments of our society are utterly against the idea of recognizing and acknowledging Islamic law as the law of the land and of general applicability to all. Some have simply ignored the legal effects and influence of the judgement in the case of Ramah v. Laton, preferring to just highlight that of Che Omar.

The general public, Muslims and non-Muslims alike, are under the jaundiced perception that Islamic law is strictly meant for the Muslims. This is not the case in all situations as non-Muslims could also seek justice from the Syariah courts during the reign of various Muslim rulers. In the past, the non-Muslims were afforded the justice they sought on many occasions. If this has happened in history, it can still take place today as well as in the future. Our esteemed Constitution, various other Acts of Parliament and state enactments, contribute to the confusion by categorically putting forth some legal restrictions concerning the application of Islamic law towards non-Muslims. In reality, under certain circumstances, non-Muslims can and must be allowed to stand either as witnesses or even parties to certain litigations. In this way, I believe, the misunderstanding and prejudices concerning Islam in general, and Islamic law and the Syariah courts in particular, may be controlled and gradually reduced, if not eliminated.




Mimpi Rasulullah

Mimpi adalah sesuatu yang sering dialami oleh setiap manusia terutamanya di waktu sedang tidur. Adakala mimpi itu buruk dan ada pula yang baik. Apabila bermimpi sesuatu yang baik seperti sedang membaca Al-Quran,solat, disanjung orang dan seumpamanya, ucapkanlah syukur dan memuji Tuhan. Sebaliknya jika ia mengerikan dan menakutkan sehingga membuat kita keluh kesah, segeralah mengucap istighfar dan keampunan kepada Allah SWT.

Kadang-kadang mimpi itu akan menjadi kenyataan dan kadang-kadang ianya mainan tidur. Ulama-ulama dan wali Allah sering dapat melihat alam ghaib seperti suasana di dalam kubur (seksa dan nikmat) melalui mimpi. Petikan dari sebuah hadis yang telah disebut oleh Imam As Sayuthi, Al Tabrani,Al Hakim At Termizi dan Al Isfahani dalam kitab mereka yang bermaksud:

1) Sesungguhnya aku telah mengalami mimpi yang ajaib malam kelmarin. Aku telah melihat seorang dari umatku telah didatangi oleh Malaikat Maut untuk mengambil nyawa, maka malaikat itu telah terhalang oleh ketaatannya kepada kedua ibu bapanya.

2) Aku melihat juga seorang dari umatku telah disediakan untuk menerima seksa kubur, maka dia telah diselamatkan oleh kesan wuduknya.

3) Aku melihat juga seorang dari umatku sedang dikerumuni oleh syaitan-syaitan, maka ia telah dibebaskan dari bahayanya oleh berkat zikrullah.

4) Aku melihat juga seorang dari umatku diseret oleh Malaikat Azab maka segera muncul solatnya serta melepaskannya dari azab tersebut.

5) Aku melihat juga seorang dari umatku sedang ditimpa dahaga yang teramat sangat, setiap ia mendatangi sesuatu perigi, dihalang untuk meminumnya, maka segera datang puasanya serta memberinya minum hingga ia merasa puas.

6) Aku melihat juga seorang dari umatku yang mengunjungi kumpulan para nabi, yang ketika itu sedang duduk berkumpul-kumpul, setiap kali dia mendekati mereka, dia diusir dari situ, maka menjelmalah mandi junubnya sambil memimpinnya ke kumpulan itu seraya menunjukkan supaya duduk di sisiku.

7) Aku melihat juga seorang dari umatku dikabusi oleh suasana gelap, di hadapannya gelap, di kanannya gelap, di kirinya gelap, di atasnya gelap, di bawahnya juga gelap, sedang ia dalam keadaan bingung. Maka datanglah pahala haji dan umrahnya, lalu mengeluarkan dari suasana gelap-gelita itu lalu memasukkannya ke dalam suasana terang-benderang.

8) Aku melihat juga seorang dari umatku berbicara kepada Mukminin, akan tetapi tidak seorang pun dari mereka yang mahu berbicara dengannya, maka menjelmalah silaturrahimnya seraya menyeru orang-orang itu, katanya:Wahai kaum Mukminin sambutlah bicaranya, lalu mereka pun berbicaralah dengannya.

9) Aku melihat seorang dari umatku sedang menepis-nepis bahang api dan percikannya dari mukanya, maka segera datanglah pahala sedekahnya lalu melindungi muka dan kepalanya dari bahaya api itu.

10) Aku melihat juga seorang dari umatku sedang diseret oleh Malaikat Zabaniah ke merata tempat, maka menjelmalah Amar Makruf dan Nahimunkar seraya menyelamatnya dari cengkaman neraka serta menyerahkannya pula kepada Malaikat Rahmat.

11) Aku melihat juga seorang dari umatku sedang merangkak-rangkak, antaranya dengan Tuhan dipasang tabir, maka menjelmalah budi pekerti seraya memimpinnya sehingga dibuka pemisah tadi dan masuklah ia ke hadrat Allah Taala.

12) Aku melihat juga seorang dari umatku terheret ke sebelah kiri oleh buku catatannya, maka menjelmalah perasaan kepada Allah menukarkan tujuan buku catatan itu ke arah kanan.

13) Aku melihat juga seorang dari umatku terangkat timbangannya, maka menjelmalah anak-anaknya yang mati kecil lalu menekan timbangan itu sehingga menjadi berat.

14) Aku melihat juga seorang dari umatku sedang berdiri di pinggir Jahanam, maka menjelmalah perasaan gerunnya terhadap seksa Allah Taala lalu membawa jauh dari tempat itu.

15) Aku melihat juga seorang dari umatku terjerumus ke dalam api neraka, maka datanglah air matanya yang mengalir kerana takut kepada Allah Taala lalu menyelamatkanya dari api neraka itu.

16) Aku melihat juga seorang dari umatku sedang meniti sirat manakala seluruh tubuhnya bergoncang seperti bergoncangnya dedaun yang ditiup angin, maka menjelmalah baik sangkanya terhadap Allah Taala lalu mententeramkan kegoncangan itu lalu dengan mudah meniti hingga ke hujung titian itu.

17) Aku melihat juga seorang dari umatku sedang meniti atas titian sirat, kadangkala ia merangkak dan kadangkala ia meniarap, maka menjelmalah solat menyeru kepadaku lalu aku memimpin tangannya dan mengajaknya berdiri dan meniti hingga ke penghujung titian itu.

18) Aku melihat juga seorang dari umatku sedang hampir tiba di pintu syurga, tiba-tiba pintu-pintunya ditutup, maka menjelmalah penyaksiannya bahawa tiada Tuhan melainkan Allah lalu membukakan pintu-pintu syurga itu untuknya sehingga ia boleh memasukinya.

19) Aku melihat ada ramai orang yang digunting-gunting lidahnya, maka aku bertanya kepada Jibril siapakah mereka itu, maka Jibril menjawab: Mereka itulah orang-orang yang suka 'membawa mulut' ke sana ke mari.

20) Aku melihat juga orang-orang yang digantung dengan lidah-lidah mereka, maka aku bertanya Jibril siapakah mereka itu, maka Jibril menjawab: Mereka itulah orang-orang yang melempar tuduhan terhadap kaum Mukminin dan Mukminat dengan tuduhan tanpa bukti dan palsu.